It
is a very difficult task to prepare the Pakalomattam family history of
2000 years as no effort so far has been undertaken in this direction.
The Kerala tradition do not have a system of recording and handing over
the details of historical incidents and records. Hence we have to depend
on the church history, social history, oral tradition and legends handed
down the generations to distill history out of them.

St.Thomas Christian
Tradition :

St. Thomas, the apostle after the pentecost day, did missionary work in
Persia, North India & Afghanistan. He visited Jerusalem at the death of St.
Mary, mother of Jesus and attended the Jerusalem Synod in A.D 50.

Then he journeyed to South India and landed at the chera capitalport of
cranganore or moziris in Kerala. After this he traveled to South East Indian
shore and did missionary activity there. In A.D. 72, at the port city of
Mylapore, South of Chennai the old Madras city he was martyred.

The living testimony of St. Thomas mission in India is the enlivening
presence of the St. Thomas Christians in Kerala and their living traditions.
His tomb is not claimed by any other people in the world requires a special
note. The mortal remains of St. Thomas, wherever it is kept like Edessa,
Orthonaetc certifies that it is brought from India. The fact that the tomb
of St. Thomas is 1500 kms away from Trichur in Chennai coast and the Solemn
celebration of St. Thomas day (Dukrana) on July 3 when Kerala is having
incessant rain by Syrian Christians here is a living concrete testimony of
the St. Thomas connection of Kerala Christians.

St.Thomas came to Palayur in 52-54 A D . Palayur was one of the 64 Brahmin villages in South
India. St.Thomas conversed with the Brahmin priests performing rituals
(Pithirpuja) at "Thaliyakulam" before Palayur Shivashetram. He had seen them throwing water upwards into air while performing rituals .St.Thomas asked them why does the water fall
back to the ponds ,if your gods receive them. He said that if he prays in the presence of living
god , the water will stay in air .Because it was against the natural laws , they said they will take
his advice and follow the new path , if it happens so. And it so happened and the
Brahmins present there immediately took baptism from St.Thomas himself.

The four families ordained as clergies were from the Brahmin families of
Pakalomattom (Pakalomattam) , Kalli ,Sankarapuri ,Kalikavu .It may be because they were already doing priestly activities.
Traditionally it is believed that high priests (bishops ) were the
exclusive rights of Pakalomattam family .

St. Thomas also founded seven churches at the following places: Maliankara,
Palayur, Kottakavu, Quilon, Niranom, Nilakkal, and Chayal. After several
years of work in Malabar, the Apostle went to the Coromandel Coast (East
Coast) where he was assassinated by irate Brahmins (or by a hunter) in 72
A.D. This tradition along with many others legends is found in ancient
Christian songs (seventeenth century and later) like the Veeradian Pattu,
Thomma Parvom, and Margom Kali Pattu. The Acts of St. Thomas, an apocryphal
work by the Syrian Bardesan (220 A.D.) also mentions the missionary work and
martyrdom of St. Thomas in India.

The
Pakalomattom Brahmins were the traditional Vedic instructionist teachers.
They were called oathans in ancient Kerala. That may be why were given chief
priest position. The Pakolomattom house house was furlong west of Palayur
Church, and the house plot even now is existing in Survey No:64/7. The
festival of Palayur Church falls on July-15, the supposed day in which the
Brahmins accepted Christian faith. The other Brahmins cursed the place and
left, thus in Malayalam the place came to be called "Sapakad" or cursed
land, which later became "chavakkad" and now Chowghat. Many modern
historians are of the opinion that Brahmins did not reach kerala before the
4th century. The Brahmin supremacy of Kerala became evident by the 8th
century. This coincides with the decline of Budhism and Jainism in Kerala,
largely due to the Advaita movement of Sankaracharya, (788-820 AD). But this
does not mean that no Brahmins were there in the south.

Where there Brahmins
in Kerala in 1st century?
Kerala was known to Vedic Aryan's even in Rigvedic Period 5000 years ago. In
the Snaskrit Sloka defining India starring "Uttaram Yat Samudrasya", the
geographical boundaries were given in Rig Veda. In the Mahabharata war
(dated at 1400 B.C. by Pagiter) Kerala Chief Participated by giving food to
both sides. He is called "Perumchottudian" in the epic. The epic Mahabharata
mentions the kings by the name "Pandyancha Cheralan". In Rig Vedic Nadi
Suktam or sloka of rivers which name the rivers. "Imam me Ganga, Yamuna"
etc. the river Kaveri is mentioned. Hence after knowing Kerala for three
thousand years, the Brahmins never came to Kerala for three millenniums is
an absurd theory. The Budhism and Jainism were very strong in Kerala, but
that does not mean that Sanatana dharma, with its intellectual missionary
vanguard, the Brahmins were absent in Brahminism, and were in essence Hindi
reform movements. Hence to say that the reform movements were here, but the
original Brahmins and Hinduism were not here, is quite absurd. Aryans and
their Indian forefront the Brahmins were very good travelers. They started
from the Bohoemian Plateau by 3000 B.C. By 2300 B.C.they traveled 2500kms
and captured the Indus Valley, destroying Harappa and Mogenjodaro. Their
western cousins reached Palestine as Hittiles and were fighting Eyptian
Pharoah Rameses II in the Battle of Kadesh in 1545 B.C. They traveled 2000
kms in 1000 years. They reached Greece as Dorians and conquered Greek
Dorians and conquered Greek Peninsula by 1250 B.C. They reached Rome and
Italian Peninsula by 756 B.C. They overran Spain and Britain by 55 B.C. They
took only 1000 years to overran the whole of Europe. From sind to the
conquest of Gangetic basin they took less than 1000 years. Hence to argue
that the Aryans will take more than 2500 years to reach Kerala, to say the
least is foolishness. TheMooshika Vamsam Kavyam shows that the Haihayas
reached Payyannur (North Kerala), in the 5th century B.C. Parasurama came at
this time. The Parasurama legend shows the Aryanisation of western coat
including Kerala. Hence the Brahmins reached Kerala in the 5th century B.C.

The confusion was created when the word Nampoothiri was used in the Palayur
conversion story. Nampoothiri Brahmins are the Maratha Brahmins, who came as
invaders to Kerala. Parasuramas rules in the Narmada Valley of Maharashtra.
A Malwa king named Parasurama is supposed to have invaded Kerala and brought
the Brahmins by force. "Illam" the word came from Marathi word "Illu" which
means house. As they came by rowing in boats they were called Nayambu = Row,
and Nayambu - Thiris. This coming of Maratha Brahmins to Kerala, may have
happened in the 4th and 5th centuries and by 6th century they got the caste
Name Nampoothiri. By 8th century Sankaracharya a Nampoothiri is seen
carrying his Sankara Dig Viyayam throughout India.

In the Sanghakala works we come across Brahmins by name "Anthanar". The
second century Sanghakala poet Kapilar was a Anthanar Brahmin. The anthanar
is used even by Ramapurathu warrier in his Vanchipattu. Agsthya and
Tholkapiyar B.C. IInd century to A.D. IInd century the precursors of Tamil
literature were Brahmins. In B.C. second century itself the King
Chandragupta Maurya resigned and came along with sanyasis and Brahmins to
Sravana Belagola in South Karnataka and lived there. Another 150kms of
travel and the Brahmins could reach Kerala. The Parasurama legend shows
large scale migration of Brahmins to Kerala. Chanakya, the Black Brahmin
Prime Minister of Chandragupta Maurya in B.C. 3rd century was a South
country is Kollam. In the Panthrirukulam story Vararuchi, one of the
Navaratnas of Vikramaditya (AD. 320-360) is shown as visiting Kerala. All
this shows that Brahmins were only Pandits and not the ruling class. The
early chaldean and mesopotomian languages also indicate Indian religion and
the word used is Brahmin.

These are the Brahmins met by St. Thomas in Palayur. The epithet Nampoothiri
was a later addition in the 16th century. Hence when we read Nampoothiri it
may be understood as Brahmin or Anthanar. The Karnavar of Pakalomattom family was
Eravi karthan.The word "Karthan" meant Karthavu or priest . Also
Nazaranees used to call their priests as "Kathanar ". Eravi (or
Sun ) was a common Brahmin Namboothiri name.
One of Cheppads received by Nazaranees was called "Eravikarthan
Cheppad ". This Eravikarthan was the maethran of Mahadevar pattam
.This Eravi karthan (AD 230)may be was an ancestor of the first maetran
Eravi Karthan of Pakalomattom family .
Arkkidiyakon ( Archdecon) title of Malankara was the monopoly of Pakalomattom family .
The days before the advent of foreign Maethrans (bishops) , the high
clergy posts vested exclusively with the Pakalomattom family. An unbroken
chain of clergies were continued from Pakalomattom family for centuries.

Because of their new faith the four families were subjected to much hardship by Non-Christians ,and consequently they had to move towards South by the
end of the 2 nd century .Many believe that it happened in the 4th century AD
some say exactly 337. A.D. Some histories are of the opinion that actually
it is 337 K.E. ie., 824+337 = 1161AD. Thus they came to Kuravilangad , here they retained their
original family names. As per govt. records , Survey 179 lakkam 519/8 No was possessed by Pakalomattom.

The stories and legends connected with the construction of Kuravilangad
Forance church are the result of later mix of history with some fertile
imaginations. The miraculous intervention of St. Mary in the construction of
the church is evident. The never drying well on the hill top is an evident
testimony. According to tradition prevalent in Kuravilangad the church was
founded in 354 A.D.Alapatt , Kottayil etc were the prominent among Pakalomattom /Pakalomattam descendents.

Before the church
construction the four Brahmin converted Christian stayed in Kalikavu. They
retained the old names. In survey volume 179, survey No. 519/ 8 is the plot
of Pakalomattam. The other three families have their plots nearby. The tombs
found in the plots show that the families buries their people in the plots
themselves. At the time of the construction of the church, some of the four
families shifted their residences to the newsite, there may be a small
church in old Kalikavu in the Pakolomattam property. The adjacent plot is
called "Srambical" which indicates a "srambi" or house of a priest was
nearby. All four families jointly constructed the church and that is why the
trustees were divided to all families. The permission of all family chiefs
were asked to start the church festival. The Pakalomattom family stayed just
on the northern side of the church, between the present Devamatha college
plot and the northern wall. It was called Palli Vadakkedam family. As
Pakalomattam was the chief priests among the four, they stayed closest to
the church. They were called Palli Veedu. Only Vadakkedathu family got this
epithet. Other branches are panamkuzha, Puthenpura, Kudukkasseri,
Vettikunnel etc. A large number of leaders in spiritual and social
leadership came out of Panamkuzha Branch.

The Pakalomattam Kalikavu Branch existed upto 17th century. The two great
Archdeacon Geevarghese of Christ and Archdeacon Geevarghese of the cross
were born in this root family, Geevarghese of Christ was appointed as bishop
of Palayur, but due to Portugese intrigue he couldn't be ordained. As
Archdeacon's Position of the Bishop was above that of Bishop it is suspected
that he may have to suffer a lot was holding charge of Arch Deacon and
Bishop's Administrator when the synod of Diamper 1599 was held. He survived
till 1637 AD, and he belonged to this root family. With his elder brother's
death, the root family became supportless and the children shifted residence
to Kuravilangad Alappat family.

The plot adjacent to the root family has the tombs of Archdeacons. This is a
holy land for all of us. It is very unfortunate that enough importance is
not given to this plot in history. In 1925 P.J. Thomas reminded everyone
that a memorial structure may be built here. The plot was in the ownership
of Alappatt family. But except 14 cents of land, the rest was sold to
Parakkunnel Thommen Ouseph. His son P.J. Thomas gave 24 cents of this to the
church. The land kept by Alappatt family gave thatland in a gift deed to the
church in 1953. In 1963 a cupola was built there. Alappatt Fr: Paulose was
the Vicar of the church at that time. The Nalukettu ground floor was visible
even at that time. The well is preserved. Twenty feet north of the well are
the tombs of the Arch Deacons. So many favours are received for all those
who seek their intercession. The Pallivadakkedem Branch also sold their
property in 1936. In 1793 an Ouseph from this family migrated to
Kurichithanam. His elder brother is Marthoma VII who died in 1809. Later
their successors lived here. Now most of this area is the parking stand of
the church.

Ankamali and Niranam period of Pakalomattam Family

Pakalomattam family came to Ankamli in 480 AD. Whether they came from
Palayur to Ankamali traveling 70 kms South or they travelled from
kuravilangad to Ankamli trvelling 70 Kms north is not known. Ankamali church
was built in 480 AD. Later in the 14th century, the Arch Deacon shifted his
residence from kuravilangad to Ankamli along with some family members. When
Portugese came to Kerala, Ankamali was the HQ of the Kerala Chruch. In 1608
the Ankamali diocese was abolished and shifted to Cranganore. Then Arch
Deacon went back to Kuravilangad. For 200 years Pakalomattam family. One
Arch Deacon's tomb is visible in Ankamali church. 200 Pakalomattam families
live in and around Ankamali, and they are available in all denominations of
the church.
In 1653 the pledge of the Coonen cross happened at Mattancherry. Those who
resisted the Portugese interference in Church affairs went to south and made
Niranam their HQ. Many Pakalomattam families stay there. It remained HQ,
till it was shifted to Kottayam in the 20th century.

Extinction of Kalli and Kallinkel and merger with Pakalomattam :
By 17th century Kalli family became without heir. A boy from Palliveedu of
Pakalomattam was adopted by Kalli Family. From then Kalli Veedu came to be
called Palli Veedu. All Kalli Veedu families at present are Pakalomattam
branches only. Kalli will not become "Palli" by any Linguistic twists as
argued by some. As per phonetics 'pe' will covert to 'be'. And "Ke" may
became "che" or "Jalli". But Kalli cannot change to palli by any phonetic
shifts. Hence the theory held by some that Kalli Veedu later came to be
called palli is fallacious. Only because Kalli Veedu took "dathu" or
adoption from Pakalomattam Palli Veedu, it latr came to be called Palli
Veedu. Like wise Kallikal also became heirless and Pakalomattam boys were
adopted into their family. All families which claim descent from Kalli and
Kalliankal are actually at present branches of Pakalomattam.

The Large Scale Migration and Diaspora Formation of Pakalomattam From 13th
century onwards large Scale migrations happened in the Pakalomattam family.
This was largely due to some reasons. By the 13th century a superstition
spread in Kerala which said that if a thing became impure by Theendal and
Thodeel (the custom with which an untouchable touch maje thing impure) it
can be purified by a touch of Nazrani Christians. Hence all royal families
and Brahmin families took a Christian family from Pakalomattam root and
accommodated them near their houses. All important towns got Christian
presence in this way. In 1484 the Travancore King issued and edict giving
monopoly rights for trade in Travancore to Christians. Mahapillai means
Merchant, which later shortened to Mappilai a term used to denote Christians
in south Kerala. In the north the same name was given to muslims because the
Zamorin of Calicut gave monopoly trade rights to muslims. Many Christian
trade centres developed. They wanted churches and each of them came to
Pakalomattam and took a priest to their places. I 1313, Nilackal was
destroyed in the civil war between Ravi Pandyan and Sundara Pandyan in which
Malik Kafur's muslim Army also took part. Christians from this fled to the
central Travancore plains. They established churches, and took priests from
Pakalomattam family. In 1543 the Portugese soliders attacked Thevalakkara
temple and Plundered Gold from there. The Nair Soldiers bought back and got
back a major portion of it. Kollam was Christian majority Town. The Venad
King feared that if the native Christians join with the Portugese it is a
real threat to the kingdom. Hence he ordered that half of the Christians of
Kollam to move out to the villages. All these new settlements built churches
there and they took priests from the Pakalomattam family. Lot of migrations
happened because of quarrels in the Kuraviangad church as recorded in
individual family histories. Later migration spread them throughout Kerala.
The cumulative effect of these migration was that the strength of
Pakalomattam family declined in kuravilangad and other families took
prominent places there. But Pakalomattam family spread to all major towns in
Kerala and became dominant in Hundreds of Places in Kerala. Now they have
their family members in almost all countries of the world.

Archdeacons of India

The head of the Indian church was held by a priest holding the post of
Archdeacon, which in Kerala was called "Arckadiyakon" which means head of
one set of people. All the Archdeacons of India, came from only one family,
ie. The Pakalomattam family. This is one of the care act of blessing of God,
on one family. All historians have agreed that Pakalomattam family held the
monopoly of this headship of the Church. It was the assigning of the post to
the pakalomattam family by St. Thomas that helped the family to retain the
post. The entire Church held the post as one of spiritual holiness and
social primacy. It remained as a historical link with the apostolic mission
of St.Thomas to India. The nepotic succession of Bishophood and priesthood
remained with the traditions of succession of the Persian Church. It copied
the levite priesthood, which worked in the succession principle in the old
Testment for 1300 years. This nepotic or patriarchal succession happened for
Archdeacons and Marthoma Metropolitans of Pakalomattam family for 18
centuries. The Nestorians even now practices the patrilined succession.
Portugese colonists stopped this among the catholics and 'Pulikkottil Mar
Dionysias' stopped this in the orthodox side in 1816m with the help of
Travancore Army and dewan Munroe. The word nephew used in the text shall not
be misunderstood as sister's son, it means only successor. The Brahmin
converted Christians followed Patrillineal succession of Nairs. So also they
shunned first cousin marriage which indirectly points to Brahmninic origin
of Christians. Hence word usually means brother's son. From Canae Thoma's
time to the 16th century the Persian Patriach appointed Bishops used to
exercise spiritual control of Kerala church on the request of Kerala
Christians. These bishops used to ordain priests, gave sacraments, bless
churches, bless "syth" and performed other functions. They were held as
honoured guests. The metropolitans used to be known as sitting in the throne
of St. Thomas and exercising suzerainty over Indian Church. The
Metropolitans used to exercise their control over the Church through the
Archdeacons. In practical and day-to-day functioning of the Church
Arch-deacons exercised superintendence. The practical necessity of a native
chief was felt by the Persian Bishop as they were ignorant of the language,
social and political situation etc. of the place. It came as a hereditary
right to Pakalomattam. Down the centuries and over the generations
Pakalomattam family produced hundreds of priests and tens of Bishops. When
the oriental missionaries established a new administrative system, they
accepted the primacy of the Pakalomattam family. Archdeacon of Kerala Church
was not an equal to the Arch-deacons of Europe. He was a much larger entity
with wider powers and exalted position. He was called prince of believers,
Lord of the Christians, and Archdeacon of the whole of India. The
Archdeacons were the right arm of the Metropolitan Bishop, and in their
absence or vacancy held spiritual control of the Church also. In addition to
the rights of Archdeacon in the Persian Church, the Archdeacons of Kerala
exercised special powers. Selection of Seminarians, appointing and
transferring of priests, exercising temporal powers over the church
properties, collecting the levies from the faithful etc. Fell within his
domain of his powers. The Kings and Princes used to consider him as the
chief of Christians. The kings of Cochin used to give royal insignias to the
newly elected Archdeacons. Armed Bodyguards used to escort the Archdeacons
on their journeys. On behalf of the Christians he used to parley with the
rulers and negotiated with local chieftains. The Persian Patriach Thimothy
(780-826) called him the head of the faithful in India. Unfortunately the
names and succession list of Archdeacones prior to the Portugese period is
lost to us. After the arrival of the Portugese the records are maintained.
In 1502 Mar Yohannan Metropolitan appointed from Pakalomattam family the
famous Geevarghese Archdeacon. In 1509 an archdeacon called Itty Kurian of
Pakalomattam family is cited. He mediated between the two conciliation is
available in the Pothanikara family of Kothamangalam. He belonged to the
root family of Pakalomattam. Two other Archdeacons called Chandy and
Geevarghese of Pakalomattam are referred to but biographical details are not
known. Only thing known is that they belonged to Pakalomattam.

Archdeacon Geevarghese of Christ (died 1585 AD)

One of the most famous Archdeacons of history is the Geevarghese. He was a
Biblical expert and a master of syriac language and literature. He was
considered a holy person but extremely efficient in administration. He was
appointed Bishop of Palayur, but due to the machinations of the Portugese he
could not be ordained. He was contemporary to Bishop Abraham of Persia who
lived in Ankamali. He is credited with the new construction of Ankamali
church. He is buried in the Jacobite church of Ankamali. His brother
Yohannan was Archdeacon (1585-93). Another brother Jacob? Became Archdeacon
in 1596. Some say one was nephew.

Archdeacon Geevarghese of the cross.

He was the son of the elder brother of Archdeacon of the Christ. By the last
year of Bishop Abraham, he became the Archdeacon. After the death of Persian
Bishop Abraham in 1597, he led the Indian Church. He led the church amidst
portugese intervention. The synod of Diamper 1599 was held during his time.
In 1601 Francis Roz became Bishop. In beginning there was cordiality. But
the deliberate downgradation of Ankamali and the inertia of Bishop Roz
frustrated him. When the Arch deacon protested, Rox ex-communicated him. In
1615 Bishop and Archdeacon reconciled each other, but again fell out later.
The next Bishop Britto also did not recognize the Arch deacon's status of
the Archdeacons. He led the church in a period of severe stress of the
Archdeacons. He led the church in a period of severe stress and held it
together. When in 20th century an election was done to select 20 great men
of Kerala's history, he was one of the twenty who was selected. After his
time and his brother's time the root family of Pakalomattam became heirless.
The only son shifted residence to Alappatt house. He is believed to gave
been buries in the forefront of Pakalomattam Thravadu.

Archdeacon Thomas

He came from Vadakkedathu family and succeeded Archdeacon Geevarghese of the
cross. Bishop Garcia who succeeded Britto did not recognize the powers of
the Archdeacon. The right widened and St. Thomas Christians started looking
towards Persia for a Bishop to regive their powers. At this occasion Bishop
Cyril mar Ahatullah Ibin Isa came to Mylapore and Kochi. Orhtodox call him
Ahatullah Patriarch. Catholics call him as Bishop of Aleppo in Palestine. He
was not permitted to land in Mattancherry. Orthdox people think that he was
drowned by the Portugese in Kochi Backwaters. Catholics say that Portugese
carried him to Lisbon and he died in Europe. The kidnap of the Bishop
enraged the Kerala Christians. They came to Mattacherry coonen cross on
January 3 - 1653 and made the famous Pledge of the coonen cross. Expecting
that he will be ordained Bishop, he was declared Bishop Marthoma I on June
1st 1653. All reconciliations failed between Bishop and Archdeacon. In 1661
Sebastiani became Bishop. Dutch conqured Kochi in 1663. Sebastiani fled
Kerala. But before he left, he ordained a relative of Marthoma I belongs to
Pakalomattam family named Chandy as Alexander De Cempo, as Bishop. Marthoma
I was excommunicated by the Bishop. In 1667 Mar Gregorios Abdul Galeel from
Antioch came and ordained Marthoma I as Bishop. Till that time he carried an
Administration with the public acceptance of the faithful. The Kerala church
history took a new turn. On 1670 April 24, Marthoma I died. He was one of
the ferocious fighters of Kerala Church. If the Portugese dealt the
Archdeacons with little more of tact and compassion and the Roman Catholic
Church accepted the surian traditions, the unfortunate division of the
Christian Church would have been avoided. The Portugese military might could
not humble the Archdeacons.

Archdeacon Kunju Mathai

Archbishop Garcia disregarded Archdeacon Thomas and appointed Geevarghese
Arch deacon's brothers son kunju mathai as Archdeacon in 1656. He could not
function due to the popularity of Thomas Archdeacon. He stayed in Kochi for
two years and then came to Kduthruthy and later joined with Marthoma Bishop,
then came to Kaduthuruthy and later joined with Marthoma Bishop.
Archdeacon Mahai

Bishop Alecander De Cempo, appointed his nephew as Arch deacon in 1678.
Bishop Alexander-De-Campo wanted Arch deacon Mathai to succeed him. But
Bishop Sebastiani obstructed this. Bishop Rapheal who succeded Alxandar De
Cempo died in 1695. During the six years vacancy, Archdeacon Mathai rules
the Church as Archdeacon Administration. After his death the post of
archdeason ended permanently. As native Bishops came after the ordination of
Marthoma I, the Archdeacon post became superfluous. Archdeacon was a minor
post in the European tradition. Hence with Latinisation the Post of
Archdeacon was overshadowed. In the Antiochian tradition Cor Episcopa,
Remban etc. were important. The Bishop Marthoma I and successors held the
Pakalomattam leadership of the Church. Till 1817 all Marthoma were from the
Pakalomattam family. The Palliyogam and democratic church administration,
the speciality of Kerala church came out of this tradition of Archdeacons.

Marthoma - I Archdeacon Thomas became Marthoma I. He belonged to the
Vadakkedam branch of Pakalomattam. Paulions call him "parambil Thommi",
which cannot be true. The general expression of uncle of Bishop Alexander De
Cempo, must have confused the Europeans. After a tumultuous life, he expired
on 1670 April 22. He was buried in Ankamali St.Mary's Church.

Marhoma -II He was the son of the brother of Marthoma I. He died at Niranam,
in 1686 April -13. He was buried in St. Mary's church Niranam

Marthoma - III He was the brther of Marthoma - II. After being Bishop for 2
years he died on April 19 - 1688 at Kadampanad church and was buried in St.
Thomas church Kadampanad.

Marthoma -IV He belonged to Pakalomattam Arackal Branch. He was vicar of
Kuravilangad church and became Marthoma on Compulsion. He was Bishop for 40
years. He died on March 24, 1728. He was buried in Kandanad St.Mary's
Church.

Marthoma - V He belonged to Andoor branch of Pakalomattam. His father served
as administration Chief of Vadakkamkur Kings. He was ordained in 1728. He
ruled for 37 years and died on May 8 1765. He is Buried at Niranam St.Mary's
Church.

Marthoma - VI He ruled from 1755 to 1808 April-8. He was the only son of
Mathew Tharakan elder brother of Marthoma V. His real name was Ipe. He
retitled himself as Valia Mar Dionysius. His remains are in Puthenkavil
St.Mary's Church.

Marthoma - VII He belonged to Palli Vadakkadathu family Kurichithanathu
Kannokunnel. He was the son of Ouseph, brother of Marthoma VI. He was
ordained as Marthoma VII at Kandanadu. On July 4 1809 he died at Kolencherry
and was buried at Kolencherry church.

Marhtoma - VIII He was son of Kuriala, the paternal uncle of Marthoma VII.
He ruled from Kandanadu for 5 years. He died on January 23, 1816 and was
buried at Puthenkavu St. Mary's church

Marthoman - IX He could not function effectively. He was the Ipe Priest who
was the brother of Kuriala Kadamattathu Thekkilakattil uncle of Marthoma
VIII. Pulikkottil Ittoop Remban with the help of resident dewan Munroe of
Travancore, ordained himself as Mar Dionysius -II and captured power. He
died in 1817 and was buried in kandamattam church. After abdication he took
Sanyas and lived at Kandamattam till death. With him the Marthoma Bishops
from Pakalomattam ended. In 1812 Marthoma VIII wrote a letter to Madras
Governments in which he says that for 1308 years continuously Pakalomattam
family headed the Church. Now there are Bishops in many branches of the
Pakalomattam family.

Bishop Alexander De Campo He was one of the first native Bishops after the
advent of the Portugese. He was ordained Bishop on January - 31- 1663. He
was ordained in Kaduthuruthy church. He belonged to the Parambil branch of
Pakalomattam at Muttuchira. The Parambie building of Parambrem Kara existed
there till two centuries back. Parambil Kuriakose married into Kudukkassery
and the son born to couple later became the Bishop. His mother's house
belonged to Palliveedu, and another branch was Panamkuzha. Hence he was
called by. Those family names also. De Campo is the Latin translations of
Parambil the Malayalam family name. He was Vicar of Kuravilangad Parish and
later had Kuravilangad as his head quarter. His vicar general and Archdeacon
belong to Parambil Branch of Pakalomattam. Out of 117 churches in Kerala 71
fully and 18 partially sided with Bishop Alexander De campo. This is a major
success. Catholics became majority Party in the Church split, because of
this success of the bishop. He died on December - 23. 1168. He was buried in
the Kuravilangad Church.